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Religious Inspirations and Scientific Inventions

Written By underwater on Tuesday, December 17, 2013 | 3:39 AM

What exactly is it that inspires us, say, to write a beautiful poem or an article, or the next big idea that will change our life? There is no short answer for this question, for inspirations may come from many sources. Sometimes a dream, reading a text, a small organism in nature, or a random thought can be the source of inspiration that we have been seeking for a long time. The inspiration itself does not necessarily have to be a complex form of information. It can be the simplest piece of a large puzzle waiting to be solved.

Religious Inspirations and Scientific InventionsThere are many examples of inspirations in history. Sometimes it comes with a dream, as it happened to famous chemist, Friedrich Kekule (1829-1896), helping him to make one of the most amazing discoveries of his time. He saw atoms in his dream whirling, dancing and reassembling themselves in a snake-like motion, and the snake snapping its own tail. This dream provided him with the inspiration to discover the benzene ring. Benzene, a colorless and highly flammable liquid, is an important industrial solvent in the production of drugs, plastics, and dyes. Kekule is not the only person who found inspiration to an important question in his dream. For example, Otto Loewi, a famous German scientist, was inspired by a dream about an experiment that became the foundation for the theory of chemical transmission of the nervous impulse and led to a Nobel Prize. Once you contemplate on a question long enough, it becomes an important part of your life. You start seeing things in a different way, and everything becomes related to that question.

Ten years ago, a close friend of mine asked me a very interesting question. He said, "Did you ever read or witness any inspiration from Holy Scriptures, like the Qur'an, pointing to the Internet? After this question, I started to think deeply about the texts I had read, or the things I saw in my environment, and selected my readings more carefully. This helped me to capture more inspirations from my life.

It did not take long for me to relate many verses from scriptures to the question posed by my friend. It was an easy process to go backwards from the result to the possible starting ideas (verses). The hard thing about inspiration is that both the starting point and the result are unknown. Once we know the result that we wanted to achieve, it is easy to relate many things and find similarities around us that might get us to the same point. This can be either a scientific fact or a religious belief.

The relationship between science and religion, and inspirations from scriptures are the two most common controversial topics. Science and religion are the two strongest forces influencing humans. Some people use science to justify religious claims, while others start from religious information to reach unknown scientific points. Both approaches have many challenges, and may lead to consequences that conflict with one's belief. Scriptures can help us think outside of the box, and provide many inspirations for science. However, it is important to keep the balance between both worlds, while working hard on understanding science and building our faith on a solid ground.

So, how did I find the verses that pointed to the idea of the Internet in the Scriptures? I started to think of the core properties that make up the Internet. What will be my first words if I wanted to define the Internet? Some of the key definitions or features of the Internet that came to my mind was "a world-wide network of computers," "connecting people to each other," "storing or accessing world of information," "removing physical boundaries," "easy and cheap communication," or "freedom of speech."

Which feature of the Internet would sound too intricate to ever exist a thousand years ago? Probably, the possibility of storing and accessing all the information available throughout the history of mankind would be the most challenging feature. We haven't reached that point with the Internet yet, but so much ground has been covered towards this goal. Let's see how much progress is made on this road of storage and retrieval.

Wikipedia, a free web-based multilingual encyclopedia project, has over 22 million articles (over four million in the English Wikipedia). There are roughly 40 million books in US libraries. Google is building the largest online library in the history of the world, and already scanned over 20 million books. ISI Web of Knowledge, an online scientific database, is a source for thousands of journals with millions of articles published from 1900s to present. Everything published in the last couple of centuries becoming available online from handwritten books to newspaper archives, magazines, and journals.

Chemistry databases list information (e.g. structures, spectra, reactions, syntheses, and thermo-physical data) for tens of millions of organic and inorganic compounds known to man that are used in various industries. Biological databases provide information (e.g. gene sequences, textual descriptions, attributes and ontology classifications, citations, and tabular data) for living and even extinct organisms.

Besides the published information, other types of data from various types of arts, music and picture libraries are becoming an important part of the Internet. More and more museums provide virtual galleries that make all paintings, sculptures and other art pieces accessible to remote users. E-government projects make personal records, health and financial data of all citizens available to related parties. More personal information is available online through personal blogs, image galleries, video sharing, and discussion forums.

Could you make a person, fifty years or even fourteen hundred years ago, believe that one day all the information would be available in a book, a box or a device? This was my starting point to find clues about the Internet in the scriptures. This journey led to many interesting ideas and understanding of my environment. In the middle of the search, the Holy Qur'an provided an important message to summarize this journey:

"With clear arguments and scriptures; and We have revealed to you the Reminder, that you may explain clearly to men what is sent for them, and that they may think and reflect." (Qur'an 16:44)

As an explanation to this verse, Ibn Mas`ud, the sixth person to embrace Islam, said "[Allah] made it clear that in this Qur'an there is complete knowledge of and about everything." The Holy Qur'an contains many verses about events in the past and future, what is lawful and unlawful, and information about the religion, our life in this world, and our destiny in the afterlife. Divinely inspired Scriptures, Prophets, and laws were sent successively, in part as an assurance of the true knowledge.

Fethullah Gülen, a Turkish Muslim scholar, lists the types of knowledge and understanding as follows; "... that is based on beholding or actively seeing something, inner (comprehensive knowledge) or outer (description and measurement), implementation of the lesser understanding (technology) or of the spiritual understanding (contemplation and worship, which yield wisdom), learning and teaching, self-based or other-based, the learner's or teacher's belief in independence of action or being, and of the believer's surrender and trust to the Creator ..." [1]. We need to learn how to "read" the universe and scriptures consciously to acquire true understanding and wisdom.

My search for the inspiration for an idea of the Internet led me to find many verses from the Holy Qur'an. Here are some of the verses that I personally think is a starting point to inspire the idea of storing all the information known to mankind.

"... there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a clear record (to those who can read)" (Qur'an 6:59)

"... nor is hidden from the Lord (so much as) the weight of an atom on the earth or in heaven. And not the smallest and not the greatest of these things but are recorded in a clear record" (Qur'an 10:61)

"... and there is nothing hidden, in heaven or earth, but is (recorded) in a clear record" (Quran 27:75)

These verses can be interpreted in different ways. Some scholars refer these verses to the knowledge of the All-Knowing God, or a book called Lawh al-Mahfuz that stores the information on the destiny of mankind. Actually relating these verses with the Internet, and the traditional interpretations have a very interesting connection. With ever-growing capacity and capabilities, the Internet is like a small book of destiny that stores our everyday life. However, it is far from storing every single event in the universe. This helps us to realize how mighty and vast the knowledge of the God is, and the capacity of Lawh al-Mahfuz.

When I recited the verses from Qur'an that related to the idea of the Internet, my friend was surprised. As in this example, scientific discoveries and inspirations can be connected with the verses from the Qur'an in many ways. It is important to make this connection for the greater good. Gülen says, "... Recent scientific discoveries have clarified certain Qur'anic verses. Such advances in knowledge occur successively, as the universe proceeds upon its decreed course and in the measure of understanding appointed for us. We must acknowledge and praise the efforts and achievements of researchers and scientists, but they should not lead us to ingratitude and insolence (the roots of unbelief). Rather, we should reaffirm our dependence upon the Creator for guidance both in our quest for and application of knowledge..." [1]. There is no doubt that the Qur'an drives us to deep thoughts, creativity, inspirations and great ideas.

Our further discussion raised another important question, "What is the purpose of reading scriptures?" To know why we read scriptures is as important as reading itself. The Qur'an explains the meaning of reading and draws attention to creation [2] by saying: "Read, in the name of your Lord, Who created" [Qur'an 96:1]. The Qur'an suggests us to observe the universe and learn from its laws and processes so we do not repeat the mistakes of the previous generations, and instead, build a better future.

Acknowledgment: This article was produced at MERGEOUS [3], an online article and project development service for authors and publishers dedicated to the advancement of technologies in the merging realm of science and religion.

References
1. Gülen, Fethullah. Questions and Answers about Islam, NJ: The Light, Inc.
2. Gülen. Fethullah Religious Education of the Child, NJ: The Light, Inc.
3. Mergeous, http://www.mergeous.com
 
By Halil I. Demir (Via Fountain Magazine)

Halil I. Demir is an internet entrepreneur and freelance writer.

What AL-Quran says about Time?

Written By Unknown on Thursday, December 5, 2013 | 4:20 AM

All things in the universe, with their specific and suitable outfits obtained from the spiritual world, gain an image and flow in the river of time.
The sun and the moon are by an exact calculation (of the All-Merciful) (55:5).

He has made the night for repose, and the sun and the moon a means for reckoning (the divisions of time). (6:96)

He it is Who has made the sun a radiant, illuminating light, and the moon a light reflected, and has determined for it stations, that you might know (how to compute) the number of the years and to measure (time). (10:5)

The number of the months, in God's sight, is twelve, as determined and decreed by God on the day when He created the heavens and the earth (and set them moving in the present conditions). (9:36)

They ask you (O Messenger) about the new moons (because of the month of Ramadan). Say: "They are appointed times (markers) for the people (to determine time periods) and for the Pilgrimage." (2:189)
What AL-Quran says about Time?
The concept of time is not mentioned directly in the Qur’an. But there are numerous verses reporting a time period in which many words are repeatedly used to allude to it. “Age” (karn – plural: kurun), “month” (shahr), and “year” (sana, am, hijaj, and havlayn) are mentioned 20, 21, and 30 times respectively [1]. Regarding the concept of time, al-Taftazani says in his book Aqaidu’n Nasafi, “Time is used to describe things that have a beginning. Things that have a beginning depend on certain conditions. God is beyond all measurements and limitations” [2].

Islamic scholars divide time into two, “earthly-physical” and “spiritual-metaphysical,” and they describe current time as “psychological time,” “expanding time,” or “existential time.” According to Bediuzzaman Said Nursi, time is a mysterious coordinate that is in charge of regulating the material world and events. He describes biologic time as activity, growth, development, and speed: “However unmoving, constant, and static a clock outwardly appears, it is in a state of continuous movement in essence and inwardly. Likewise the world, which is a huge clock of the Divine Power, rolls or revolves unceasingly in continuous change and upheaval. Its two ‘hands’ of night and day show the passage of its seconds, and its ‘hands’ of years and centuries show the passage of its minutes and hours respectively. Time plunges the world into waves of decay and, leaving the past and future to non-existence, allows existence for the present only” (Twenty-Fifth Word, p. 455) [3].

From this conclusion of Bediuzzaman, we understand that different times are generated through perpetual flow of the heavenly bodies in space (moon, sun, planets and stars.) Bediuzzaman, in his evaluation of the metaphysical time, also states that all the existence in the universe, with their specific and suitable outfits obtained from the spiritual world, gains an image and flow in the river of time. He points to the fact that all beings continuously come from the future, arrive at current time for a rest, and join with the past, therefore allowing the formation of the time river: “What we call time, a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and pages of the writing of Power on the Tablet of Effacement and Reaffirmation. Only God knows the Unseen” (Tenth Letter, p. 59) [4]. Every moment of the reality of time is a stage of creation under the divine command of “Be, and it is” (Qur’an 2:117).

The creation of things and events in the present cosmos is initiated in the quantum world by the union of each particle to the existence in a chain of countless contingencies. The state before a matter enters the visible, sensible form (macroscopic state) is described, by Bediuzzaman, as the “sphere of contingency,” i.e. the realm of creation, while modern science names it as the quantum world and reality which is composed by n number of micro states in which contingent realities overlap.

The tablets (phases) that host the characteristic contingencies of creation via the instant transition of phases and increasing number of microstates are described as “the Tablet of Effacement and Reaffirmation [Lawh Mahw wa Ithbat])” by Bediuzzaman:

[T]hrough the Manifest Record’s dictates (namely, Divine Destiny’s decree and instruction), Divine Power uses particles to create or write the chain of beings, each link of which is a sign in the creation of things, on the metaphorical page of time (the Tablet of Effacement and Reaffirmation). Thus particles move because of that writing’s vibration and motion, which occurs while beings pass from the Unseen world to the manifest (material) world, from Knowledge to Power. The Tablet of Effacement and Reaffirmation is a slate for writing and erasing, an ever-changing notebook of the fixed and constant Supreme Preserved Tablet, and this latter Tablet’s notebook in the sphere of contingencies, where all things are unceasing manifestations of life and death, existence and ephemerality. This is the reality of time. What we call time, a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and pages of the writing of Power on the Tablet of Effacement and Reaffirmation. (Tenth Letter, Risale-i Nur Collection, pp. 58-59) [4]

In the Islamic philosophy of existence, the universe is represented as a book; the space-time union is as the union of pen and ink. The nature of existence and phenomena are explained with these representations.

The Preserved Tablet
Mentioned several times in the Qur’an, the Preserved Tablet (Imamun Mubin) and Manifest Record (Kitabun Mubin) (these are considered by some to refer to the same thing), encompass the present world with all its details and fineness, and each particle with their original and true forms that circulate within the infinite sphere of contingency. The transmission of registered events and particles in this book of knowledge through the sphere of contingency to the world of particles takes place in the Tablet of Effacement and Reaffirmation, or the quantum world that can be likened to a scratch pad. Phase transformations – the intercrossing of possible scenarios and overlapping representative images – here are not the reality itself but a variable, transitional, possible micro state reflection of it. The transition of the originals in the Supreme Preserved Book from a state of possibility to a present form, as from the spiritual to the material world, from unknown to the known, require particles to transform from one state to another (tahawwulat-i zarrat). These transitions of phases (vibrations) on the edges of the visible, determined world (space) generate the phenomenon of time. In fact, time follows creation in space (kawn). All of the images and the formations that are called existence in the cosmos are determiners of space.

In other words, space is a cosmos which transforms continuously from non-existence to existence. This way the universe becomes like a scratch pad and always new manifestations occur in the time river that flows through it. “Now is the time, now is the moment” is a mystical expression of this truth, which, for Ibn Arabi, is composed of a constant moment (an-i daim) and the true reality of time corresponds with the moment of manifestations of Divine Names over existence [5]. According to him, with the extreme power of Divine singular oneness over multiple beings, the earth gets terminated via the hand of non-existence every moment, because the existence of a world means that the non-existence of it has become a “moment.” This way, the Manifest One (al-Zahir) imposes His manifestation first on the hidden, then the Immanent One (al-Batin) imposes His immanence on the manifest; therefore the world continuously get terminated and created. At this stage, the Almighty wraps the current moment of things and events under His names the First (al-Awwal) and the Last (al-Akhir) into the past and the future. Later, the Manifest takes the authority, followed by the Immanent, allowing creation renewed until the doomsday.


Time, within its own relative nature, is thus a complex manifestation of the Divine names the First and the Last, the Manifest and the Immanent through the vibrations and movements of particles. The measurement of time is carried out over the movement and speed of the particles and objects. According to Ibn Arabi again, the continual renewal of similarities determined over time happens in such a way that as one thing gets terminated another similar thing (fractal) begins to get created instantaneously [5]. While, for instance, the color white disappears in the form of continual phase transitions, another white that is similar but not the same gets created. If an opposite black were to be created upon termination of the white color, this would disrupt the nature of the things. Existence and creation get renewed together, within the mysterious flow of time and the formation of space, every instant: “Every (moment of every) day, He is in a new manifestation (with all His Attributes and Names as the Divine Being)” (Qur’an 55:29).

Behind the fact that images are temporary and truth is eternal, stands the question of what the mysterious works of time and the reality of the matter really are. Every particle being created in the smallest frame of time, and therefore generating time and eventually flowing in this river that it has caused bears a wisdom of a divine law intertwined with a fine secret, a purpose that reads a universal meaning, an integrity among the opposites, existence in non-existence, and purpose in what seems to be without a purpose. There is no absurdity or anything that is against wisdom emerging from these states that rise as a result of deceptive conflict and limited willpower that seem as transforming, deforming, and dispersing formations and visual images in the sphere of contingencies. The expression of Imam Ghazali; “Nothing is better than what comes out of the sphere of contingencies,” is a beautiful declaration of the perfect wisdom and integrity of continual creation of all things in the page of the time.

References
1. Canan, Ibrahim. 2009. Islam’da Zaman Tanzimi [Time Management in Islam] Izmir: Akademi Yay. Third edition. p. 38.
2. Goodman, L. A. 1997. “Time in Islam,” Asian Philosophy, 2:1, 17.
3. Nursi, Bediuzzaman Said. 2010. The Words: The Reconstruction of Islamic Belief and Thought. NJ: The Light, Inc.
4. Nursi, Bediuzzaman Said. 2007. The Letters: Epistles on Islamic Thought, Belief, and Life. NJ: The Light, Inc.
5. Ibn-i Arabi. The Universal Tree and the Four Birds – Treatise on Unification (al-Ittihad al-kawni). Translated by Angela Jaffray. Anqa Publishing in association with Muhyiddin Ibn 'Arabi Society.

By Firat Celik (Via Fountain Magazine)

Horizons ~ Beyond the Immediate and the Obvious

Written By underwater on Tuesday, October 22, 2013 | 7:39 AM

No matter how fast or how far a person runs, the horizon will always be beyond them. This being the case, the real distance and depth of the horizon is inside a person, it is in their mind and perception…

Horizon

A race I will always remember
Not too long ago, when I was still a little boy, I found myself running from my father’s village to my mother’s, and from my mother’s to another and to another, in the hope of catching up with something that was neither a ball, some other toy, nor a bird, but rather the point, the line where the sky seemed to touch the earth. We call it the “horizon.” That line, that “place,” first presented itself to me hiding right behind the trees to the left of my father’s house. I started out that day walking rather leisurely because the distance between me and the horizon seemed so short. When I observed that the sky had moved, or rather seemed to have moved further away, I hastened my steps. Then I noticed that the sky moved further and further away. Well, being determined to reach the place where the sky certainly touched the ground, I kept walking faster and faster until I found myself running.

I ran for quite a while until I realized that “there”, where the sky and the earth met, was still further away, that it would take me more time and effort than I had thought. I went back—I had to go back—to my father’s village, back to my usual village life because I saw that perhaps much more was involved, that maybe much more effort was called for in order to achieve what I desired, namely, to get to the point where I could touch the sky, where I could climb the sky. I went back to the ordinary, the normal life and experience of the village and of my people. But I did not tell anyone, I did not discuss the experience with anyone, even though I did not stop and could not stop thinking about it. I thought to myself that perhaps a week, a month, maybe a year would suffice for me to reach the place where the sky and the earth embraced. I was absolutely certain that right there in front of me, over there, not too far away, the sky touched the ground. And I thought that perhaps all I needed to do was keep walking, keep running, and keep racing forward, without stopping, without interruptions, without distractions in order to get to where the sky kissed the ground.

Today, thirty-five years later, I have realized that I was not wrong. I was right. The sky did touch the ground. It touches the ground all the time. You may ask “but where and how?” The sky touches the ground in our perception. Look across from your window into the distance. What do you see? Or, go outside and look in the distance. What do you see? The sky is right there, over there, touching the ground, the road, the houses, the trees, the mountains, the sea, and remaining there. But keep in mind that this is all happening in our perception. In perception, things are the way they appear, the way they seem. No rigorous, critical thinking is involved. And this happens so many times, and in fact is happening now; it happens every time that we are not thinking deeply, with attention and effort. It happens every time we fail to allow other perspectives, other possibilities and other possible interpretations to emerge.
The sky touches the earth, embraces and kisses the ground, right there in a fixed position, as long as you do not move. Once you move, it moves. And when you run after it, it too runs, not towards you though, but rather away from you. If you stand still, it stands still. If you stay where you are, it remains where it is. If you move even an inch, it will move. It will never allow you to catch up with it, to touch it; it will never allow you to possess it, to tame it; it will never allow you to take possession of it. And yet, it is always there, “putting everything into perspective.” By that I mean the horizon enables us to see, for without horizon one cannot see much of anything. Think about it! Everything presents itself in horizon. Everything dwells in the horizon, everything is within the confines of the horizon, and depends more or less on this phenomenon. And if I may borrow an expression from Saint Paul’s speech at the Areopagus (Acts 17:28) and be at liberty to use it as I see fit in this context (just as some scholars say he himself was at liberty to do with the same expression from the writing of Epimenides of Knossos (6th Century B.C.)), one can say that “that in which we live and move and have our being” is the horizon.

Standing still, remaining in one fixed position is not in the nature of the horizon. Its every stop (or what appears to be its end, its boundary) is temporary and transitory, like a pilgrim’s stop on a journey whose destination is still far away. It keeps moving, and it invites us to keep moving too, keep working, keep meeting people, keep exploring, keep digging, keep sowing, keep cultivating, keep harvesting, keep looking, keep reading, keep writing, keep thinking, keep talking, keep wondering.

We hear, not infrequently, the expression, “on the horizon/in the horizon.” What does it mean? It means in view, in the possible future, in sight. That which is in or on the horizon appears close, and seems to be approaching; it is as if it’s right there among the things that one hopes to do soon, as something squarely within one’s reach, among the things that one’s abilities can handle. What is in the horizon, then, is something that appears “present” and seems quite achievable.

What is a horizon? And what does it do?
A horizon is inseparable from a living, perceiving human being who is in the open or in the frontier of the open. There are no horizons in closed spaces, closed places. The distance between a living human being and the line where the sky and the earth meet is very wide. It is infinite. It is far, far away. You can only measure it with your eyes, your mind and your soul. You can figure out how long it is only to the extent that your eyes, your mind and your soul can go. An application of any other measuring device will only frustrate you because the moment you start going after it to measure it, it will recede. But the truth is that what you are actually seeing of the horizon is only a small part of it. The bigger part is on the other side of the horizon. Every horizon has at least two parts: a front and a back. The front of the horizon consists of the part you are seeing, and its back consists of the part hidden from you because of the hills and mountains, the earth, the road, the trees, the sea. In fact, the line where the sky seems to touch the earth is really only a perceived curve or a perceived point of contact, but the horizon really goes far and farther away, without end: it stretches into infinity.

All the things we are seeing are in fact standing in the way of the horizon. Similarly, all the things we are thinking right now, all our thoughts and ideas, everything that is presently on our minds can be an obstacle to a deeper and fuller understanding and appreciation of the horizon. We have to let go of all of these things in order to begin to have an idea of the depth and richness of the horizon.

For now, let us focus on the part of the horizon that is visible to us. It is a world, the world that we live in or would like to live in. Normally, it consists of people, people of different religions and/or of no religion at all, people of different languages and cultures, different experiences, different states and walks of life, different situations and aspirations, people driven by different desires, values and visions, people of very deep opinions, inspirations, beliefs and deep convictions other than our own, people heading in a thousand and one directions. This world, this visible side of the horizon also includes animals of many different types and habitats, which eat different kinds of food and have different spans of life. It also includes many different trees, bushes and flowers, and different types of grasses, etc. Mountains and hills and valleys too, rivers and big oceans, streams and creeks, are all part of this side of the horizon. Small and big houses, low and high buildings, shelters and palaces, mud houses and ghettoes are all part of this side of the horizon that we are seeing. But we do not actually see everything that we know is out there, that is all around us, that is over there in front of us…

How do we even know that there is anything out there, that other people are out there? A long walk, travels, meeting people, doing business with people, education, etc. confirm that there are other people out there, other lifestyles, other ways of thinking, other ways of doing things, other attractions, other things that people consider as very precious and worth dying for. We read about these things, have actually met and seen them with our own eyes, have lived with people of different orientations and values, have had some great opportunities to exchange ideas with them. But neither our reading and studying nor our investigative and explorative eyes can exhaust the visible side of the horizon because even the visible side has its own invisible aspects and invisible faces. Let us take for example persons, situations and objects.

From time to time, a person whom I have known for many years, not only surprises me, but also seems to be a surprise to herself/himself whenever s/he says something or does something I could never have thought or imagined her or him doing. And people of this nature are not uncommon.

How about situations? They are similar. Even the most familiar situations often have aspects that are new and different, which we can see if and when we look with more attention and care. And the moment we become used to these, even newer different aspects of the same situation emerge. The same goes for things such as books, clocks, chairs, doors, and so on. A book often presents us with information that we did not see the first time we read it. And if you read it again, you will again see something you missed the second time you read it. If you wish, you can read it again and again, and you will see something new every time. The book will never fail to make you see something new and/or think something new.

Can a chair or a door do something similar? That is, can a chair or a door make you see something new or think something new every time you encounter them? Let us see. A chair, unlike a book, seems to have no generative power. It seems mute and sterile. But can a chair speak and make us think? The answer is yes, it can speak and make us think. No one would disagree that the chair of Pontius Pilate, the chair of a Court Judge, the chair of Saint Peter, and so forth do have a powerful message. Although these chairs I have cited are special, every chair can say something to us and really make us think. For example, chairs for children and for adults make us think different thoughts, which by the way, make us give children appropriate chairs and to adults what is suitable for them. If we did not think differently of these chairs, chances are we would give adults the chairs meant for children and vice-versa, or give the same kind of chairs to everybody, children and adults alike, seriously compromising comfort. And some chairs would even fall apart (that is, if children’s chairs are given to heavy people like me to sit on).

Doors too make us think. For example, the Door of No Return in Goree Island in Dakar, Senegal, and the Door of Hope in Johannesburg, South Africa, makes every visitor think. But again, although these specific references are special, every door, including those that may seem unimposing and insignificant, can really make us think. Every door has a message.
The bottom line is that even the most visible side of the horizon can have aspects that may not be totally obvious and immediately accessible. Therefore, the visible, that which seems completely clear can still make us think because it often has layers, folds, dimensions, messages that lie beneath its surface. There are always other meanings, other messages behind the obvious. And the moment we finish harvesting one message, the moment we finish reading one meaning, the horizon presents us another one, and yet another, and so on and so forth. Inexhaustible indeed, this horizon can constantly give new meaning, hope, color, shape, style, texture, depth, taste and strength to our lives for endless joy and delight, even under very difficult circumstances. Why? Because the horizon has power to liberate us from the present, the immediate, the obvious. As it draws back, so to speak, that is, when we attempt to respond to its invitation into the open, when we dare to go after it, go with it into the deep, when we allow ourselves to move with it and flow with it, then it can open new doors, generate new ideas, launch new beginnings, reveal inroads, illuminate new bridges, disclose exits, uncover new faces, make terrains of other possibilities visible, make cooperation and collaboration possible, make teamwork possible, bring along other solutions, other fertile soils. With the horizon, there are no closed doors, no human being is a finished project, no done deal, no finished once-and-for-all discussions, no insurmountable barriers. The horizon’s open field stretches into infinity.

All of this is but an invitation to read between the lines, i.e., “to resist simplistic interpretations that dogmatically ascribe fixed significations to [things]” (G. Weiss, Refiguring the Ordinary, Indiana University, Bloomington, 2008, p.58).

It is about the need to go on researching other possible meanings and interpretations of a text, to go on searching for other possible answers to certain problems, to appreciate the expanding limits, and to devote more time and energy to the lifelong project of exploration of self and of the world (and of God) (see P. Okogie’s “Horizon: the birthing world” in the Journal of Horizons of Horizons, Vol. 1, no. 1, Duquesne University, Pittsburgh, 2012, p.10).

Via Fountain Magazine (By :Rev. Dr. Pachomius Okogie )

Rev. Dr. Okogie is Assistant Professor of Philosophy and Bioethics, University of Saint Anselm, Rome, Italy.

Potential Danger in Water?

Written By underwater on Monday, October 14, 2013 | 11:51 AM

Everything-from the size of raindrops to the height of trees, the speed of wind and the food chain produced in the ocean-is controlled within a magnificent balance. However, due to the unlimited demands of humans, the earth's ecosystem is subjected to immense changes and is gradually being destroyed. Some of the main reasons for this destruction are the fertilizers used in agriculture which contain excessive chemicals, insecticides, and detergents used in the home. These substances are carried into streams, lakes, and the oceans by rainfall, wastewater, and through irrigation, causing pollution. The deterioration in the ecological chain caused by this pollution affects the ecosystem, and thus the human health. Phytoplankton, the productive organisms which are at the base of the food chain in aquatic ecosystems, are microscopic organisms that produce organic nutrients (sugar, protein etc.) through the process of photosynthesis. During the production stage of these nutrients, phytoplankton absorbs the contaminative and toxic elements. As the larger creatures (invertebrates and vertebrates such as fish) feed on phytoplankton, they, in turn, absorb the toxins accumulated in the phytoplankton.
water

The phosphate and nitrogen compounds found in the waste material that are released into the environment go through some biological processes and are transformed into nourishing salts for the phytoplankton. When there is an increase in temperature, these salts may cause some of the phytoplankton to grow and reproduce excessively. The toxic materials released by some, and the use of excessive oxygen, are harmful to other organisms.

Another example of pollution is related with algae. When the number of microbial plants called algae reaches one million per cubic decimeter (1 million/dm3) of water, the consumption of oxygen required in order to mineralize, and break-down the organic materials found in the water increases, and therefore a compound of toxins which pollute the water, such as hydrogen sulfide (H2S), are released. This pollution can cause the death of fish and other organisms which live in the water. As a result of the reduction in water quality, an increase in the type of algae called cyanobacteria occurs and the biotoxins that they produce threatens human health.

More than forty types of algae produce various toxins. Some of these toxins damage the human liver, some attack the nervous system (particularly the brain), some can cause allergic skin reactions, and some can even induce cancer. The release of domestic, industrial, and agricultural waste and the high percentage of nutrients (such as nitrogen and phosphor compounds) into the aquatic ecosystem can cause an excessive increase of algae in the waters. This algal bloom in fresh water is referred to as eutrophication. In oceans, it is referred to as red tide because the water appears to be a reddish color. Both present a significant environmental problem.

In low doses humans are exposed to these toxins by the consumption of drinking water. In Brazil in 1988, almost 2000 people developed gastroenteritis over a forty day period due to the consumption of drinking water contaminated by these toxins, and eighty-eight of them died. In South Australia, as early as 1878, many sheep, horses, dogs and other animals died as a result of drinking water from Lake Alexandrina, which was covered by scum caused by an aglal bloom called Nodularia spumigena.

Mussels, a delicacy eaten and enjoyed by many, accumulate large amounts of toxins because they feed on phytoplankton. One study found that in fresh water mussels (Mytilus galloprovincialis) that fed on cyanobacteria, almost 10.7 g toxins per gram of bodyweight was accumulated. This is also the case in marine mussels. It has been determined that these toxins in gradually increased concentrations are passed onto organisms higher on the food chain by consumption. Accordingly, we should always consider the potential risk factors before consuming shellfish.

Biotoxins are released into the water after being broken down by algae. Thus, when an algal bloom reaches high levels, there is an increase in the density of toxins in the water. As these toxins dissolve in the water, purifying the contaminated water requires not only expensive, but also advanced technology methods. Unfortunately, it is impossible to remove this waste in many of the existing refining plants. The toxin concentration in drinking and utility water should be reduced in regions where drinking water is obtained from lakes by mixing it with uncontaminated water, particularly during the spring when the algal bloom occurs. Thus, reducing the amount of biotoxins in the water to a level that will cause minimal harm to aquatic organisms should help to reduce the risks to humans.

Many types of waste released into the environment cause damage, which adversely affect humans. Polluting the environment may be easy, but purifying the environment of this pollution is a very difficult task. Indeed, humans were not created to act irresponsibly and destroy the universe in which they are mere guests. On the contrary, the human is a delicate guest with sublime duties. Protecting the natural resources provided for our needs and utilizing these resources in the most productive manner, without disturbing the balance of nature, is a duty of every human on earth.


References
Pouria S. de Andrade A. 1988. "Fatal microcystin intoxication in haemodialysis unit in Caruaru, Brazil." Lancet 352:21-26.

Carmichael W.W., Azevedo S.M.F.O. 2001. "Human fatalities from cyanobacteria: Chemical and biological evidence for cyanotoxins." Environ. Health Perspect 109: 663-668.

Codd G.A., Bell S.G., Kaya K., Ward C.J., Beattie K.A., Metcalf J.S. 1999. "Cyanobacterial toxins, exposure routes and human health." Eur. J. Phycol. 34:405-415.

Via Fountain Magazine ( By : Bahadir Can Gumussulu )

Faith, Worship, and Social Responsibility: The Ideal Person in the Qur'an

As with other sacred texts, one of the most important subjects regarding the Qur'an concerns its interpretation or tafsir. As a matter of fact, its language and communicative style require interpretation even for legalistic verses. The fact that the Qur'an is the absolute authority for the Islamic faith increases the importance of its interpretation. Beginning from the early centuries, Muslims developed interpretation methods such as recording the circumstances or historical context of the revelation-known as asbab al-nuzul. Whereas for early scholars, the asbab al-nuzul comprised the most important exegesis of the text-critical explanation or interpretation, later scholars attempted to interpret each verse of the Qur'an by collecting what the Prophet, his companions, and the former scholars had said about each verse. This technique is known as tafsir bi al-riwaya. And finally, Qur'anic scholars began to use their own opinions and the philosophical ideas of their times in interpretation (tafsir bi al-diraya).
Taqwa 
These three methods of classical exegesis have been very helpful in understanding Qur'anic text. However, because they typically explain the Qur'an verse-by-verse, it can be difficult to use them as a means to understand the overall or core teachings of the Qur'an especially for today's readers. In today's world, people who begin to study the Qur'an can easily become confused when they see the same verse interpreted in completely opposing ways, say by radicals on one side and peace activists on the other side. To alleviate this confusion, we need to understand the major themes and overall purposes of the Qur'an.

To grasp one of the major Qur'anic themes, I will attempt to analyze the beginning of the chapter, Al-Baqara (The Cow). I propose that the major purpose of the Qur'an is to draw the picture of the ideal person by proclaiming (a) what he/she needs to believe (b) how he/she should perform worship and (c) how he/she needs to act within a society. This ideal person is a "muttaqi"-a true believer (muttaqin is the plural form). By describing the ideal person, the first five verses of the Al-Baqara chapter best summarize the whole content of the Qur'an. This passage tells us what kind of society the Qur'an intends to establish by listing the important characteristics of individuals within an ideal society. These are the first five verses:

"Alif, lam, mim. This is the Book. There is no doubt in it. It is a guide to the muttaqin. Who believe in the Unseen, are steadfast in prayer, and spend of that We have bestowed upon them. And who believe in that which has been revealed to you and that which was revealed before you and are certain of the hereafter. These are on guidance from their Lord and these are the successful."
The chapter begins with the mysterious Arabic letters called al-huruf al-muqatta'a (isolated letters). Scholars have suggested many theories to explain such isolated letters which occur 29 times in the Qur'an. For our purposes here, it is sufficient to mention that chapters that being with al-huruf al-muqatta'a usually are followed by the verses about the Qur'an itself.

The specific Arabic words used in the second verse are a categorical negation of any doubt-their usage signifies that the Qur'an contains no doubt at all, not even the slightest one. This doubtless book, as the same verse states, is guidance (huda) for the muttaqin or servants of God. To anticipate the discussion on the next verses, we need to understand more about the word muttaqin as it is used in the Qur'an.

Muttaqi comes from the same Arabic root as the word taqwa. Thus, the meaning of taqwa is implied here. We need to consider this very important concept to fully understand these opening verses of Al-Baqara. When we consider all the Qur'anic verses together in which the muttaqin are mentioned, the evidence points to the idea that taqwa means an ideal piety according to the Qur'an and refers, as an umbrella term, to zeniths humans can excel in both religious and human terms. More specifically, the following aspects of taqwa can be deduced from the Qur'anic accounts: faith, piety, obedience, abstaining from bad deeds, and sincerity. These can be considered the interdependent sides of taqwa. Namely, when a person has the sense of taqwa associated with faith and piety in his heart, this leads him/her to perform good deeds and prevents him/her from carrying out bad deeds.

The fourth verse of Al-Baqara poses the relationship between yaqin (certain belief) and taqwa. This relationship evokes many similar Qur'anic verses that end with a special emphasis on God's certain attributes such as All-Hearing (al-'Alim), All-Knowing (al-Khabir), and All-Seeing (al-Basir). These attributes remind us that everything is under God's control. Thus, the Qur'an attaches obedience of servants to the strong belief of an "Omniscient God." Concerning this subject, we should mention another term, which took on a specific importance in the Sufi tradition: al-ihsan. Although ihsan literally means to be kind and to do good, a very famous tradition gives it a specific meaning. According to the tradition known as the hadith Jibril, the angel Gabriel (in the form of a human) asked the Prophet when he was with his companions, to explain the meaning of ihsan. The Prophet answered the question by saying, "It is to worship God as if you see Him; and although you do not see Him, He sees you." So, ihsan refers to God-consciousness to the extent as if the person is seeing God. In brief, the Qur'an as a whole wants its followers to have such a high level of consciousness of God. Strong faith is indispensable for achieving this quality.

Another meaning of taqwa is protection-taqwa protects God's servants from falling into sin. How can a human being sin if he or she remains constantly mindful that God is ever present? What is more, the muttaqi is the person, according to the hadith, who abstains not only from sins but also from dubious actions: "A servant cannot be among the muttaqin unless he refrains from certain permissible things for fear of falling into impermissible things." There is another tradition that reinforces the meaning of abstinence for taqwa. According to the story narrated by Uqba b. Amir, the Prophet was given a silken garment as a present. He wore it and started to pray. When he finished his prayer, he took it off immediately as if with a strong aversion to it and said, "This does not suit muttaqin."

Another meaning of taqwa given by the Qur'an is "good intention." This meaning is clear in the following verse that was revealed about the sacrificial animals: "It is neither their meat nor their blood that reaches Allah, but it is taqwa from you that reaches Him." Here, taqwa is understood and interpreted as sincerity and good intention. Another verse in the same chapter underlines the relation between the taqwa and the heart, saying "And whoever respects the symbols of Allah, such (respect) should come truly from the taqwa of the heart." The hadith collections also contain many traditions supporting the same sense. For instance, after giving some advice to his companions, the Prophet says three times, "The taqwa is just here," pointing to his chest.

As for the importance of taqwa in Islam, we can state that individual salvation in the hereafter and social order in this world are possible only by the presence of taqwa in individuals who together constitute the society. The Qur'an often connects salvation in the hereafter (as exemplified by gaining the eternal reward or escaping from eternal punishment) to taqwa. Among many of the verses involved, the following ones are enough to show its significance with reference to the eternal happiness: "And hasten to forgiveness from your Lord; and for a paradise as wide as are the heavens and the earth, it is prepared for the muttaqin" (3:133). "...And the hereafter is with your Lord only for the muttaqin" (43:35). Not only the Qur'an, but also hadith collections contain traditions giving good tidings to the muttaqin about the next life. For instance, according to the tradition, the Prophet declared that taqwa and good character (husn al-khuluq) are the most frequent reasons for eligibility to enter Paradise.

Taqwa, according to the Qur'an and the related traditions, includes all good religious and moral qualities. If one asks "Who is the muttaqi according to the Qur'an?" the correct answer, regarding its overall exposition, would be the following: "The muttaqi is the ideal believer who has all inward and outward qualities celebrated by religion and lives a perfect godly life." Moreover, the first verses of Al-Baqara summarize all the characteristics of the muttaqin under the three titles: unshakable faith, fulfillment of personal responsibility before God, and accomplishment of social responsibility for the sake of the community.

The third verse discusses the attributes of the muttaqin. Three different attributes can be easily noticed in the verse: they believe in the unseen (ghayb), they establish the prayer, and they spend out of what they have been provided. In brief, the verse denotes the most perfect forms of the three categories-belief, worship, and social responsibilities. For example, belief in ghayb includes all the Islamic faith principles including the belief in God, his messengers, angels, revelations, the hereafter, and the divine decree. Meaning "certain faith," the notion "iqan" employed in the following verse, on the other hand, marks the highest level of belief. The preference of the word iqama of the prayer which means establishing the prayer "in conformity with its conditions" instead of the verb "salla" that has a simpler sense, points out the most perfect way in praying. In addition, the prayer, the most important and the most frequent form of worship in Islam, can be considered here as the representative of all the Islamic worships because those who are steadfast (iqama) in the daily prayers would be the ones who perfectly perform the other Islamic duties. The last part of the verse is even more interesting (They spend out of what We have given them as rizq). Many other Qur'anic verses use the expression "alms giving"-zakat. Instead, the word used here is more comprehensive- rizq or blessings from God. Rizq is not limited to zakat or sadaqa (obligatory and voluntary charity), but includes everything given to humans in this world such as wealth, knowledge, time, and power. Thus, the verse seems to call God's servants to share everything they possess with other people in the society in order to be counted among the muttaqin. The verse reminds Muslims of their social responsibilities which extends beyond their personal relationship with God. In summary, verse three provide us the picture of an ideal member of the Muslim society: he/she holds the highest rank in God's sight by having the strongest faith, perfectly performing worship, and carrying out social responsibilities.

This verse is so comprehensive that much of Islamic scholarship revolves around these three subjects-faith, worship, and social responsibilities. These subjects constitute the major Islamic disciplines: Kalam (Muslim theology) that is interested in faith principles (i'tiqadat), Fiqh (Islamic jurisprudence) dealing with the subjects concerning worship ('ibadat), and Islamic Ethics (Akhlaqiyyat). In addition, these three are the main sections in the introductory course books ('ilm al-hal) that were produced in the later periods.

The wisdom of dealing with the three subjects under discussion separately seems crucial because to confuse them with each other has caused serious problems in the history of Islam. First of all, since one's faith cannot be known with certainty other than by God, no one has the right to denounce the faithfulness of a people or any individual unless they, themselves declare their disbelief. Not distinguishing faith from actions, some marginal groups, unlike the majority, tend to charge people with infidelity examining their actions. Secondly, it is important to distinguish between personal responsibilities in front of God (worship) and social responsibilities within a society. The former is between God and a person and affects each individual's afterlife, whereas the latter makes a person responsible before the society. In this sense, only the state has the rightful authority to punish violators of the rules related to social duties. Likewise, declaration of war for a purpose, as Muslim scholars have emphasized, is the exclusive authority of the state. Therefore, individuals or groups cannot start war nor kill people based on their own decisions or their own understandings.

The fourth verse adds extra details to the faith principles touched on in the previous verse. "(a) To believe in what is sent down to Muhammad, peace be upon him, and to the previous prophets" and (b) "to believe in the hereafter" are included in the principle "iman bi al-ghayb." In the fifth verse, "guidance" (huda) is reemphasized and the muttaqin are called as "muflihun" (successful). This success has been understood as both in this world and the afterlife.

When we consider this exposition of the first five verses of Al-Baqara, we can conclude that all the subjects of the Qur'an can be construed in the following three: faith, worship and social responsibility. Therefore, the main purpose of the Qur'an is to inform Muslims about these subjects. It is imperative not to confuse these three with each other. It is also important to remember that the muttaqi is the person who has all of them at the highest level.

References
'Abd al-Baqi, Muhammad Fuad, al-Mu'jam al-mufahras li alfaz al-Qur'an al-Karim, Cairo: Dar al-Hadith, 1996.
Bukhari, Muhammad b. 'Isma'il, Sahih al-Bukhari, Beirut: Dar Ibn Kathir, 1987.
Ibn Majah, Muhammad b. Yazid, Sunan Ibn Majah, Beirut: Dar al-Fikr, nd.
Muslim b. al-Hajjaj, Sahih Muslim, Beirut: Dar Ihya al-Turath al-'Arabi, nd.
Nawawi, Abu Zakariyya Yahya b. Sharaf, Riyad? al-salih?in min kalam sayyid al-mursalin, Dimashq: 2003.
Tirmidhi, Muhammad b. 'Isa, Sunan al-Tirmidhi, Beirut: Dar Ihya al-Turath, nd. 

Via Fountain Magazine ( By : Halim Calis)

Perfection in the Physique of Birds

Written By underwater on Saturday, October 12, 2013 | 11:38 AM

With bodies heavy for flying and light for diving into the water, birds push the limits of their physique. Let's take a close look at the artistry displayed in birds, which amaze thinking people with their wonderful flying techniques.

Able to dive into the water at a speed approaching 90 km, the kingfisher can grab its prey at this speed in a depth of 60 cm, instantly pivot back and then, using its wings as oars, surface above the water. In order not to lose its prey, the bird's precisely timed diving and surfacing takes place in three seconds.
Bird

A torpedo as light as a fly

The most basic factor that enables an animate creature to dive into the water is its body being heavier than the water. With a weight of 40 g and a length of 18 cm, the kingfisher (Alcedo atthis) should remain on top of the water and not be able to catch fish because it cannot dive. However, because God put the sustenance of this bird in the depths of the sea, He gave it the special diving ability. Able to dive into the water at a speed approaching 90 km, the kingfisher can grab its prey at this speed in a depth of 60 cm, instantly pivot back and then, using its wings as oars, surface above the water. In order not to lose its prey, the bird's precisely timed diving and surfacing takes place in three seconds. In a short period of time the kingfisher has traveled a distance 414 times its height. This shows that it can move as fast as a fighter aircraft. If we consider what the kingfisher does on a human scale, a person would be able to dive 26 meters in three seconds and then resurface with a prey the size of a sheepdog. Here another interesting point should be made. The fish the kingfisher wants to catch is actually in a different position than it would visually appear from the sky due to the difference of the degrees of deflection of light in water and air. Bereft of any knowledge of optics, how does this bird solve this problem of physics?

How heavy is a bird feather?

There are physical limits to bird's flying capabilities. In order for a bird to be able to fly, its weight should not be more than 15 kg. In order for birds heavier than this to fly, their wings have to be proportionately larger so it is difficult for this big a bird with heavy wings to fly. Male silent swans (Cygnus olor) weigh more than 14 kg; in fact, there are even some that weigh 20 kg. However, God compensated for this situation with a special structure. Like other birds, the silent swans have some bones filled with air and the inner part of these bones has been made stronger with small props. For this reason, the feathers and bones of these birds are one-tenth as heavy as their bodies. There are more than 12,000 muscle ligaments in the wings of swans to activate the feathers used in flying. Long (50 cm) wing feathers greatly increase the carriage surface of the wings. Each feather can carry 200 grams of weight during flight. For this reason, a swan that loses just one wing feather can no longer take flight. It takes 60 days for the feathers to be completely renewed.

Because the owl's ears were created asymmetrically (the right ear is higher), sounds reach the close ear 1/300,000 of a second earlier. This small amount of time difference is enough for the owl to determine the exact place of the source of the sound.

Are owls flying radar stations?

Under normal conditions it is not possible to hear the sound waves of a mouse eating a hazelnut in a hayloft. Possessing a sensitive receiver, owls are an exception. The facial structure of owls resembles the high tech early warning equipment on AWACS planes. Focusing on even the smallest sound wave just like a satellite antenna, this structure cannot be explained by the intelligence of an owl.

Because the owl's ears were created asymmetrically (the right ear is higher), sounds reach the close ear 1/300,000 of a second earlier. This small time difference is enough for the owl to determine the exact location of the source of the sound. Through the 95,000 nerve cells in the simultaneous hearing center, the brain imagines a 3-D image of the prey. Due to the anatomy of it 14 neck vertebrae (humans and other mammals have seven vertebrae), the owl was given the capability of turning its head 270 degrees and determining the exact position of its prey. While flying towards the place where the sound came from, the owl can constantly recalculate the position of the prey relative to its own position, even if the prey changes its place. As a result of this precise calculation, only three seconds passes between the moment the owl first heard the sound of the prey and the moment it makes its deadly attack.

Is there a mathematical formula for remaining alive?

The formula is this: 7-15-70. It is difficult to immediately understand what these three numbers mean. However, these numbers make it almost impossible for a starling to be caught by its enemies.

We can explain the meaning of these numbers as follows: Whatever 7 close neighbors do, imitate them; constantly fly at least 15 cm from them; do not ever fly more than 70 km per hour. There is one more rule: Keep your distance from all enemies. When these principles are followed, enormous protection follows.

Flocks of starlings are comprised of several thousands of birds that move like one organism. In less than a second, the flock's direction, size and breadth can change. In this situation their enemies do not have much of a chance against such a tight mass. For predatory birds need to determine their targets in order to catch their prey. The fast and sudden movements of the flock prevent attack from predatory birds. In spite of this, predators who attempt attack go back empty-handed. For acting like one body, this enormous flock encompasses the enemy in a counter current with the waves they create and narrow it down until the bird can no longer fly. Becoming dazed, the predatory bird has no choice but to fly away from the flock. This instructive action of the starlings brings to mind the Qur'anic verse: "There is not an animal (that lives) on the earth, not a being that flies on its wings, but (forms part of) communities like you" (6:38).

The world's best camera can see objects as big as a mouse from a height of 300 meters. This is an amazing thing, but even so, no camera can compare in any respect to an eagle's eyes.

Can eagles see from the side?

The world's best camera can see objects as big as a mouse from a height of 300 meters. This is an amazing thing, but even so, no camera can compare in any respect to an eagle's eyes. Eagles can clearly see their targets from a distance of more than 1,000 meters. Eagles can even see a fish in fine detail from this distance. This special quality bestowed upon eagles is something technology would have difficulty imitating. For the lens of the eagle's eye is soft contrary to human eyes' and it sees clearly more quickly and it more greatly magnifies its object. In addition, each of the eyes of the eagle has two separate vision centers. This allows the birds to see clearly both in front of them and at their sides. To attain this perfect vision, more than a million light receiving cells are on duty in each square millimeter of the retina. Comparing this to a human eye, a person has 200,000 cells in the same unit of space in the retina. Due to this structure of the retina and lens, an eagle's eyes are as large as a human being's eyes. If a human eye were to have the same capability, it would have to be as large as an apple. Because a human does not need to hunt like an eagle, he was not burdened with such big eyes.

How much can a brain be shaken?

G-force expresses changes in a body's weight caused by acceleration. For example, when a jet is climbing towards the sky, the gravity a pilot is subject to increases immensely and his blood puts a lot of pressure on the veins in his legs. A space vehicle has 3 G when it takes off; a war plane has an average of 10 G; and a car's peak force is 120 G when it crashes head on at full speed. With every peck, a woodpecker's beak reaches 1,200 G in a way that is hard to believe. In other words, it is like the bird's head hits a cement wall at a speed of 25 km per hour, and the woodpecker does this 20 times a second.

Experiencing pressures greater than 14 G is deadly for a human being. In comparison, woodpeckers have been given the ability to endure several hundred times what astronauts experience in their landings. This is only possible with a very special histological/anatomic structure and a skull created with perfect proportions. With the beak hitting a tree in a hard manner, a woodpecker's brain almost completely fills its skull in order to prevent a trauma from developing. Created with a spongy structure, its bone structure acts as a shock absorber. The head and nape of the neck muscles contract towards the place it has hit and the waves from the blow become harmless. Even the lower part of the tongue is wound around the skull once in order to secure the brain and protect it from shaking. This situation does not create a problem or difficulty for woodpeckers which hit their heads against trees for a handful of larva, for they have been prepared for these conditions in their creation.

Small birds creating the power of a hurricane

Having a spread of 35 cm between two wings when they are opened, swallows weigh less than a normal size lighter. At first glance the apparent body structure of swallows suggests that they should only display an average flight capability with their deficient ability to maneuver. However, when we go out into nature and see swallows soaring in the countryside, we see that the situation is not like that at all. With the amazing way in which they were created, swallows succeed in doing a job that appears to be almost impossible physically. These birds can pass with jet speed through a space only 2 cm wider than their bodies. They succeed in this by flapping their wings rhythmically without stopping. Researchers have determined that they do this by means of a wing structure that moves with a special mechanism. The upper part of the wings of swallows can turn the air into an eddy. With the pressure created by this eddy, a great power of lifting and balancing occurs. The birds virtually fly with the power of hurricanes. Until now, this style of flying was only known to exist with insects. By seemingly gluing their wings to their bodies with this wonderful mechanism bestowed by the Creator, swallows easily pass through difficult places. Consequently, swallows can make 90-degree turns at astonishing speeds. Supersonic planes also benefit by generating these same kind of mini-hurricanes.

Can there be flying submarines?

Every year in May, tens of thousands of sharks, whales and dolphins come to the South African coastlines because of the schools of sardines (Sardinella). However, the strongest sardine hunter is not under water; it is a bird eyeing its prey from 30 meters high. The northern gannet (Morus capensis) a much better hunter than other sea birds, has a perfect body structure. While even sharks can only catch one out of two prey, the northern gannet's perfect hunting techniques enable it to make a record success. The first reason for this is its reaching its target quickly and directly; the second reason is its being able to move about comfortably under water. These sea birds can go down 10 meters at first and then 20 meters by flapping their wings. They can dive at a speed of 120 km per hour. Their capability of holding oxygen-rich air in their air bags allows them to hunt up to one minute under water. Because they usually finish their prey under water, it is not common for them to bring it to the surface.

As research supported by technological possibilities increases, many more amazing biological mechanisms will be discovered. Doesn't it strain reason to explain the existence of animate creatures that continue life with such fine calculations by means of chance? 

Via Fountain Magazine (By : Mehmet Mertek)

The Enigma of Time

Under no circumstances can it be said that any nation possesses a greater authority than others with respect to physical power or spiritual values. However, when it comes to managing time and utilizing every second as if they were precious stones, some nations are considerably more advanced than others.

The Enigma of Time
The Enigma of Time
Time is not a void traversed from above. It is a precious jewel to be acquired and put to use. It is the most valuable commodity we have, and an important capital bestowed upon humanity in this marketplace we call the world. Throughout history, those who have been able to fathom the mystery of time, have uncovered the secret of how to exist with it. Those who considered time a vacuum were devoured within its gnashing teeth.

If any nation desires to attain honor, splendor, and glory, with the hopes of being a balancing factor in international relations, then they must first learn to command time. Not even a millisecond of it should be wasted, and the methods used to fully utilize time should be taught to succeeding generations.

There is one significant rule for those on this path: they have to claim full possession of their past as a foundation on which they can develop plans and projects for the future; while doing so, they should still focus on current issues, and be conscious of the present dynamics. What use is it today that we were happy and fortunate yesterday? What will remain tomorrow, even if the present circumstances shower us with comfort and felicity? If the future is a glasshouse built upon dreams, what will it offer to today’s unfortunate? The past, indeed, ought to be seen as a crown upon our heads and a source of pride - but we should be prepared for the future with such diligence and spirit that those prosperous years do not merely remain as epic tales and legends in the moth-eaten pages of books.

Creation—each particle of which is a world of hidden truth and wisdom, each instant of which contains a lesson to be learned—is an exhibition for those vigilant souls who gaze carefully upon it; it is a book with each page on display, providing inspiration for hearts; and it is a musical where every note that is heard instills the knowledge of God in the listener’s conscience and heart.

We witness the wonders of creation in a multitude of ways. We gaze upon the luminous sun, the azure sky, and the endless seas bubbling with our aspirations for eternity. We look out from between peaks and plains, with the consciousness of the vicegerents of the earth. We come face to face with distant stars by observing the depths of space through telescopes, and become acquainted with tiny insects by descending to their microscopic world. We attempt to perceive and understand the events of nature within the passing of seasons, recognizing the springs, summers, autumns, and winters that come one after another, year after year. We ceaselessly contemplate the resplendent world of the eyes and ears, listening for the wild chatter in the forest depths alongside the sweet susurrus of the wind rustling in the leaves. We listen to the sorrowful poets of day and the eloquent orators of night reclined upon their thrones in the tree branches. We strive to see the brilliant countenances in places of worship and in other works of art. We experience, one after another, heat and cold, bitter and sweet, beautiful and ugly, and discover the unifying spirit behind opposites. We greet the future with new syntheses, new evaluations, and new discoveries, both in our conscience and the external world, as we prize each moment of life with an appreciative contemplation. Indeed, we find the essence of existence through all of these; we accelerate the flow of existence with these. And then, when the time comes, we tear away from it entirely. Thus is the luminous path to union with time.

Those who complain of not having enough time to work and think, and who perpetually curse and bemoan time, can falter through heedlessness and deviancy; whereas those great souls who etch their spirits’ inspirations on every fragment of time have found it to be even more expansive than they initially thought. By using time wisely, they have explored all facets of creation, down to the minutest detail. With this care and vigilance, and through perceiving the reality beyond creation, great thinkers like Ghazali attained a second existence; those like Rumi were entranced by the uplifting breaths of time, and embraced every corner of the world with its clamor; scientists like Newton, interpreting even the smallest event, such as an apple falling to the ground, discovered the laws like gravity, and proved that time could suffice for everything. These personalities of great stature, at one with time, utilized the inheritance of the past in the best possible way, and investigated, in every detail, the time in which they lived. From the moment at which they were recognized, they were respectfully greeted and welcomed the world over and, like the seeds sprouting on the hardest rock, they took root in the consciences of even the most primitive societies.

The fortunate generations of the future are going to make the best possible use of time, are not going to fail at working while thinking, at reading while working, and while reading, they will not neglect serving others for the sake of exalted ideals. They will know how to remain forever lively, forever colorful.

Via Fountain Magazine (By : M. Fetullah Gulen)

The Role of Education for Dialogue

Written By underwater on Friday, October 11, 2013 | 1:56 AM

dialogue and education
“No one yet realized the wealth of sympathy, the kindness and generosity hidden in the soul of a child. The effort of every true education should be to unlock that treasure”
Emma Goldman


For centuries there has been much isolation (of various sorts) and years of conflict that have placed a wall between peoples, cultures, countries, and religions; this is because some people have been taught to hate each other. Poverty, religious fanaticism, and war have taught people all over the world to hate one another.

Despite the increased opportunities for dialogue today, the community of nations is also faced with serious economic, social, and cultural difficulties; the inequality between nations is growing, and many conflicts and serious tensions threaten peace and security. Just by looking at recent events, we can see that the world has witnessed a number of brutal wars and conflicts in the twentieth century alone. Bosnia is one of the examples of wars where ethnic cleansing and numerous ethnic and ideological conflicts have left a deep traumatic scar on the collective memories of the nations in the region. The Palestinian-Israeli conflict is another conflict that is just as painful.

The crises in Kashmir, Afghanistan, Chechnya, Karabag, and many other parts of the world can be added to this painful list. The purpose of this article is to find some possible answers to the following questions: Why do people not solve their problems through dialogue? What prevents them from doing this? Or in other words, who or what is to blame?

My immediate answer to all these questions is just one word: education. But the meaning of that word is not as simple as it seems. It can be defined in different ways, such as the following: Education is an organizational substructure that prepares individuals in order that they will eventually become useful for:

• The ongoing operation of their current social structure;

• The preservation and continuation of such a social structure in following generations. Or;

Education is a substructure that prepares new generations so they can eventually improve on current organizational structures (into which they have been thrown) by:

• Introducing mechanisms to smoothly implement improvements;

• Sustaining those mechanisms with improvements;

• Trying to preserve the stability of the social structure.

Once the question becomes “what is the purpose of education?” it becomes more complex:


“The only purpose of education is to teach a student how to live his life-by developing his mind and equipping him to deal with reality. The training he needs is theoretical, i.e., conceptual. He has to be taught to think, to understand, to integrate, to prove. He has to be taught the essentials of the knowledge discovered in the past, and he has to be equipped to acquire further knowledge by his own effort.”
Ayn Rand

“The central task of education is to implant a will and facility for learning; it should produce not learned, but learning people. The truly human society is a learning society, where grandparents, parents, and children are students together.”
Eric Hoffer

“The central job of schools is to maximize the capacity of each student.”
Carol Ann Tomlinson

“The one real object of education is to leave a man in the condition of continually asking questions.”
Bishop Creighton

“The aim of education should be to teach us rather how to think, than what to think-rather to improve our minds, so as to enable us to think for ourselves, than to load the memory with the thoughts of other men.”
Bill Beattie

As understood from the above quotations, it is not easy to find a single definition of what education is. Therefore, education has a twofold role to play in the questions asked above concerning “Education for dialogue” or “Education for hate.” In fact, the duality of the role of education emanates from the people, the educators, who use it for whatever their purpose is. This purpose can vary, being political, national, religious, antireligious, etc.... Thus, we arrive at the issue of preparing people as “good educators.”

All in all, education is the key to solving the greatest dilemmas of humanity. Investment in human resources represents the best hope for achieving growth in several areas, such as economic, social, and cultural, without forsaking the goals of the alleviation of poverty, social cohesion, and environmental sustainability. Achieving global sustainability will depend upon the contributions of young generations with the knowledge, training, and social commitment needed to create real change.

In the new millennium almost every region of the world will face tremendous challenges. The insistent pressures of globalization imply a new world order in which the only constant will be change. It seems that education will be one of the essential foundations of both a culture of peace and dialogue among civilizations. Education advocates the respect of universal values common to all civilizations (solidarity, tolerance, recognition of human rights, fundamental freedom for all, etc.). Education is also ideally suited to the transmission of national and universal cultural values and should foster the assimilation of scientific and technological knowledge without detriment being made to the capacities and values of the people.
 
Via Fountain Magazine (By : Ugur Tarman)

What Generations Expect from Education

Written By underwater on Thursday, October 10, 2013 | 3:17 PM

Education
What do we mean when we mention education and training in relation to our current and future generations? How should we teach our values to new generations and who is to undertake this sacred duty? We have to find the answers to these questions if we are to deal with matters related to the education of our future generations.

A system of education without a clearly defined target and purpose will only serve to confuse future generations. We have to be careful that our youth is taught the proper material in an effective manner to ensure that they are actually learning rather than simply becoming conduits of data.

The social structure of a nation is closely related to the importance it places on the education of its populace. The education of the current generation is especially crucial as they will become the educators of following generations and will share with their students the knowledge they have acquired as part of their own education and experiences. It is vital for the society and morality of a society that its values are transmitted to its younger generation in the process of their learning experience. Value transmission is best possible in a successful marriage, which thus makes family an important educational institution, a vital one for the continued existence of a nation. Those nations which fail to establish the institution of marriage on sound and essential values without regard to the spiritual and moral condition of their society are doomed to extinction.

The development of individuals is strongly influenced by other individuals, dominant customs and traditions, and more importantly by their parents. Similarly governments have a strong influence and authority over the different parts of its populace.

A nation that effectively utilizes their resources is closely aligned with the thoughts, concepts, and culture of the individuals who make up the society and with the prudence, foresight, and sincere devotion of those in power. The administrators that are responsible for the level of care given to individuals and their efforts toward becoming a social entity will be an indication of how closely aligned they are with the prophetic principle that "All of you are shepherds, and all of you are responsible for those under your care" and that "being glad with making others' happy instead of self concerns."

Those who are responsible for educating future generations - no matter under what title they do it - should never forget the importance of this. As members of society we try to do whatever it takes to ensure the best possible future for our children by doing everything in our power and overcoming any and all difficulties so that our children are not deprived of anything as we try to prepare a world like Paradise for them. Will it not be a waste of all our efforts if we fail to elevate them to the level of morality and virtue, the capital of true value, if we cannot elevate them to a state of satisfaction, having acquired consciousness and culture? The nations who obtain this capital will have gained a mysterious key to the treasures of the world. On the contrary, the masses that have not elevated to the level of such a cultivation and understanding will lose their first struggle for social life in the future and be knocked out at the first round.

If the new generations' minds are equipped with the sciences of their time and their hearts are not lit up with breezes from beyond and if they are provided with an ample education, with all their needs fulfilled and all opportunities available for them to succeed then they can look forward to a bright future. These future generations will be able to stand up to every kind of obstacle in the struggle of life, they will be able to overcome - material or spiritual - every kind of difficulty and will never give in to despair. All the hardships that we will have encountered along the way in providing our children with a better education will have been worth it.

As for the unfortunate ones who are deprived of this consciousness will waste away the inheritance they received from their fathers, spiritually as well, they will lead an unstable and pessimistic life, and then perish between the ferocious teeth of misery.

The authorities today, who are at the crossroads of elevating their children to the level of humanity or leaving them to be beasts in human form, have to think the responsibility on their shoulders heavier than mountains and find more profound and consistent cures against the decays brought by years-long neglects. Otherwise, the unfortunate generations who lost the most precious ores of their being in the unknown seas for thousands of times through different erosions will completely lose their ability to germinate and they will become completely barren, never be able to find existence with their own essence, and never reach the glory of the past again.
 
Via Fountain Magazine (By : M. Fetullah Gulen)

Second Life or Afterlife?

Written By underwater on Wednesday, October 9, 2013 | 11:03 AM

life
What would you think if you overheard two people talking about Second Life? Although this may sound like the afterlife to most, that is, where, after facing the Judgment of God humans will be either admitted to Heaven by His mercy or driven into Hell by His justice, today, for millions of players, “Second Life” also refers to one of the most famous online virtual worlds where players can create an online life for themselves.

Every day, millions of people log on to online environments, seeking a second life in virtual worlds. It is noticeable that the average user is 26 years old, and spends 22 hours per week in his/her alternative lives [1]. After such dedicated players spend this much time in these worlds, not much is left for their offline activities. They literally live “in” these virtual worlds. What leads them to prefer a virtual life over a real one? Is something missing from the daily life? Why are people not happy or satisfied with what they have? Are they asking for more or looking for something they don’t have?

In Second Life, users can create a new character for themselves, a lifestyle, an environment or anything else they might imagine. Second Life, with about 17 million users, has its own economy and currency (Linden). Residents are able to buy and sell amongst themselves directly using Linden, which is also exchangeable for US dollars. Second Life's GDP (2007) is estimated between $500 million and $600 million [2], which is larger than the GDP of 19 countries in the world. In October, 2008 users spent approximately $30 million. Although Second Life does not have a government, many countries have embassies in Second Life. The online world even has an in-world newspaper.

Many forms of sports activities have also appeared in Second Life. Residents can watch or participate in football, soccer, boxing, wrestling, and auto racing. Virtual art centers and museums allow artists to create and exhibit their works in a way which might not be possible in real life because of physical constraints or high costs. Streaming vocal and instrumental music or inworld instruments allow performances of live music. Live theater is also available in Second Life. The British act Redzone toured for their new album on Second Life (2007).

There are several studies [3] discussing how these online worlds could be used for educational purposes. There are regions in the virtual world of Second Life for educational purposes, and a variety of topics are covered. Virtual worlds are favored because they are thought to provide more engaging experiences than traditional online learning. Virtual worlds can provide an interactive imitation of real life classroom environments. 80 percent of British universities have teaching and learning activities in Second Life. More than 300 universities around the world are taking advantage of the platform to provide educational services at lower costs.

Good and evil exist in Second Life, so religion is also finding its way into this world. Many religious organizations have opened churches, cathedrals and meeting places in Second Life. People are more willing to explore and discuss spiritual things in a virtual world [4]. Second Life also has a place to perform the Hajj ritual, providing a virtual experience before making the actual pilgrimage in person. However, some residents find the idea of virtual worship odd. They prefer spending their time flying, shopping, or engaging in other activities.

Are all these activities making users happier or just helping them to forget their real life? The more users spend time in these worlds, the more they became addicted to their new lifestyle, becoming alienated from the events and responsibilities of real life.

Fethullah Gulen, a Turkish scholar, addresses this question in one of his latest articles [5] as follows: “In spite of the dizzying developments brought by science, the new opportunities offered by technology, and so many means promising us welfare and happiness, the people of our time do not seem very happy. On the contrary, they are overcome by unease and depression more than ever. Although it should not be expected to be any other way, mere worldly opportunities, which are not supported by personal relationships to faith or knowledge of God, are not deepened or given meaning, and obviously do not mean much.”

Despite the large number of educational and social features available in virtual worlds, the main motivation that leads players to games like Second Life seems to be a lack of satisfaction with their real lives. People are either not happy with their work, lifestyle or social environment, or they are seeking a second chance in life, a fresh start. These worlds approximate real life ever more closely with each new technological development. It remains to be seen how virtual worlds will affect real human relationships. One day people may not realize the difference between real and virtual worlds. Is Second Life simply taking over real life?

Gulen makes a similar connection between technological developments and the afterlife: “Even though it would not be correct to speculate today on the days to come, people who predict the future claim that the world will become so attractive for the people of physicality and carnal pleasures that it will make them forget Paradise. With a feeling and passion that gives priority to immediate pleasures and delights, they will say like Omar Khayyam, ‘The past and future are all but tales; enjoy yourself now, do not spoil your life.’ Thus, they will see life as only eating, drinking, and resting, constantly making their choices in favor of worldly ease and comfort.” The belief that on a particular day all humans will be held accountable before God for their actions in this life helps to support and protect the social dynamics of society. Success in the afterlife depends on remembering that one day we will be held responsible for every single deed of our earthly life.

Social dynamics and problems related to online gaming have been discussed widely in academic arenas. The large amount of time, money and resources spent on these games, as well as the associated social and behavioral problems, and loss of productivity are only some of the issues that come to mind. Scholarly articles on ethical issues of life in virtual worlds [6] have increased lately, and many topics are broached, including matters of privacy, monitoring and eavesdropping, the fear of exploitation, identity theft, the ethical impact of aesthetic decisions, values and ethics that are manifested in the social processes and their relevance to activities, professional ethics, standards of integrity, given identity issues and practices, malevolence and altruism, legal and ethical doctrines of confidential and privileged information, ethics for students and instructors, ethical development stages and issues, vandalism, harassment and crime.

Are we living our lives to the fullest? Everyone has the opportunity to choose how they live in this world. If this time is not well spent, that is, acting as if there is no responsibility or judgment for every action, what would be the difference between people living in this world as if it is a game, and those playing their lives away in these online worlds? The Holy Qur’an says: “This life of the world is but a pastime and a game, but the home of the Hereafter, that is Life if they but knew” [7]. Some people prefer their online lives to real life, and unfortunately many others are not aware that their actions evince their preference for the real life over the afterlife.

The movie Matrix has a similar story. The Matrix is a virtual world for people whose bodies are connected to the Machines, which use the bioelectricity and thermal energy of humans as their energy supply. Humans live out their lives in this virtual reality that resembles the 21st century without knowing that they are in a simulation. In the movie, a group of free humans attempts to rescue (unplug) others from the Matrix. The main challenge here is to make others believe that there is another life which is more real or important than the one they are living. In fact, as human beings we are all confronted with the same challenge. Either we gain an understanding of the meaning of our existence in the world and live accordingly, or we are enslaved by worldly ease and comfort, immediate pleasures and delights.

I would like to end with a point the Gulen made on happiness: “It seems that until human beings come to realize their essence, it will not be possible for them to put their affairs in order or to attain the happiness they long for. And this is particularly so if they are trying to suppress their spiritual appetite through luxury, comfort, and seeking to satisfy their physical pleasures because they are unable to realize their real problems.”

Acknowledgment: This article has been produced at MERGEOUS [8], an online article and project development service for authors and publishers dedicated to the advancement of technologies in the merging realm of science and religion.

References
[1] Yee, N. “The demographics, motivations, and derived experiences of users of massively-multiuser online graphical environments.” Presence: Teleoperators and Virtual Environments 15:309–329.
[2] Wikipedia, Linden Dolar, http://en.wikipedia.org/wiki/Linden_dollar
[3] Delwiche, A. (2006). “Massively multiplayer online games (MMOs) in the new media classroom.” Educational Technology & Society, 9 (3), 160-172.
[4] Anselmo, D., 08/01/2007, “A ‘Second’ Way to Save Souls” (churchsolutionsmag.com).
[5] Gulen, M. Fethullah, “Days of Depression and Our Atlas of Hope,” The Fountain Magazine, Issue 67, 2009.
[6] Emerging Ethical Issues of Life in Virtual Worlds, Information Age Publishing, Charlotte, NC, June 15, 2009.
[7] The Holy Quran (29:64).
[8] Mergeous, http://www.mergeous.com

Via Fountain Magazine (By : Halil I. Demir)
 
Halil I. Demir is postdoctoral scholar in the area of Informatics, and lives in Iowa.
 
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